A treatise of original sin ... proving that it is

yet even in Christian Writers (pleading for the power of nature) instances might be given of proud and swelling expressions.

Thirdly, It is good to observe, That even in all those whose end avour hath been to advance the free-will of a man to what is truly good, there hath appeared some guiltiness (as it were) in them, therefore they have often changed, (if not their minds yet their words) thus they have removed from the mountains to the valleys: The Pelagians did incrustate their opinions often, and the Papists speak sometimes so plausibly, that you would think Bellarmine and Calvin did embrace each other. Pelagius did at last come to use the word grace, yea did anathematize such as should not hold the grace of God requisite to every good act; by which crafty guiles he did deceive the Eastern Bishops, and still in the serpents-skin do the Jesuits and Arminians appear; They think it the greatest calumny that can be cast upon them, to say, they are against the grace of God; hence they use the word of grace often, as well as of free-will, but all this ariseth from guilt; they do use the word grace ad frangendam invidiam, to decline, envy, to insinuate more into the hearts of credulous hearers: so that men sacrilegiously advance the will of man' make man to have the greatest praise in converting himself, in saving himself; and whereas Paul said, Not I, but the grace of God with me; They will on the contrary affirm, Not the grace of God, but I; yet for all this they would be thought to advance the grace of Christ, but that is a true rule of Austins, Gratia non est gratia ullo modo nisi sit gratuita omni modo; Grace is not grace any way, unless it be free and gratuitous every way; Therefore the inconstancy, the changes and shifts all such are put to, who plead for this liberty of the will, argue they are not in the Truth, but like thieves do hate the light, and change their garments often, that they may not be discovered; They are afraid of the Scripture, and would more gladly have the controversy ended by Aristotle, then by Paul; so that this Pelagian error hath had Cain's curse (as it were) upon it, a trembling, lest every place of Scripture it, does meet with) should kill it.

Thirdly, It is good to observe, That even in all those whose end avour hath been to advance the free-will of a man to what is truly good, there hath appeared some guiltiness (as it were) in them, therefore they have often changed, (if not their minds yet their words) thus they have removed from the mountaines to the valleys: The Pelagians did incrustate their opinions often, and the Papists speak sometimes so plausibly, that you would think Bellarmine and Calvin did imbrace each other. Pelagius did at last come to use the word grace, yea did anathematize such as should not hold the grace of God requisite to every good act; by which crafty guiles he did deceive the Eastern Bishops, and still in the serpents-skin do the Jesuites and Arminians appear; They think it the greatest calumny that can be cast upon them, to say, they are against the grace of God; hence they use the word of grace often, as well as of free-will, but all this ariseth from guilt; they do use the word grace ad frangendam invidiam, to decline, envy, to insinuate more into the hearts of credulous hearers: so that men sacrilegiously advance the will of man' make man to have the greatest praise in converting himself, in saving himself; and whereas Paul said, Not I, but the grace of God with me; They will on the contrary affirm, Not the grace of God, but I; yet for all this they would be thought to advance the grace of Christ, but that is a true rule of Austins, Gratia non est gratia ullo modo nisi sit gratuita omni modo; Grace is not grace any way, unless it be free and grauitous every way; Therefore the inconstancy, the changes and shifts all such are put to, who plead for this liberty of the will, argue they are not in the Truth, but like thieves do hate the light, and change their garments often, that they may not be discovered; They are afraid of the Scripture, and would more gladly have the controversie ended by Aristotle, then by Paul; so that this Pelagian error hath had Cain's curse (as it were) upon it, a trembling, lest every place of Scripture it, does meet with) should kill it.